site stats

HOME               GLOSSARY               RESOURCE               ART              LOGOS             CONTACT

(Abbreviations can be found on this page: Glossary Home Page)

Adeisíthæos - (adeisitheos; Gr. ἀδεισίθεος, ΑΔΕΙΣΙΘΕΟΣAdeisíthæos means impious. (L&S p. 20, right column, within the entries beginning with ἀδεισιβόας.)

Aeigenetes - See Aeiyænǽtis.

Aeiyænǽtis - (Aeigenetes; Gr. Ἀειγενέτης, ΑΕΙΓΕΝΕΤΗΣ) Lexicon entry: ἀειγενέτης, only in Ep. form αἰειγενέτης, ου, , epith. of the Gods, everlasting, used by Hom. only at the end of a line, θεῶν αἰειγενετάων Il.2.400, cf. 3.296. (L&S p. 26, left column, within the entries beginning with ἀειβλάστησις.)

Aeiyænís - (aeigenes; Gr. ἀειγενής, ΑΕΙΓΕΝΗΣ. Adjective.) Lexicon entry: ἀειγενής, έςeternal. 2. everlasting, opp. ἀΐδιος. (L&S p. 26, left column, within the entries beginning with ἀειβλαστής, edited for simplicity.)

Aeizoös - (Gr. ἀείζωος, ΑΕΙΖΩΟΣ. Adj. fem. & masc.) Lexicon entry: ἀείζωος, ον, Trag. contr. ἀείζως, ων, ever-living, everlasting, πῦρ ἀείζωον; ἀείζως θεός; οἱ ἀείζωοι the immortals. (L&S p. 26, right column, edited for simplicity.)

Æpipháneia - (epiphaneia; Gr. ἐπιφάνεια, ΕΠΙΦΑΝΕΙΑ) Lexicon entry: ἐπιφάνεια [], appearance, coming into light or view. 2. esp. of deities appearing to a worshipper, manifestation; advent; a manifestation of divine power. (L&S p. 669, right column, edited for simplicity.)
- Lexicon entry: ἐπιφάνεια (sc. ἱερά), τά, sacrifices in celebration of an ἐπιφάνεια. (L&S p. 670, left column at the top of the page continuing from the previous page, edited for simplicity.)

Æpivatírion - (Epibaterion; Gr. Ἐπιβᾰτήριον, ΕΠΙΒΑΤΗΡΙΟΝ) Lexicon entry: ἐπιβᾰτήριον, τό, festival to celebrate the advent of a God, CIG4352-5 (Side). (L&S p. 624, right column. Within the entries beginning with ἐπιβᾰτέον you will find the word ἐπιβατήριος; the entry for ἐπιβᾰτήριον is definition III.1.)

gnosticism is the belief that definitive knowledge of the existence of Gods is likely unknowable. Agnosticism is often equated with atheism, but they are different beliefs.

Äídios - (Aïdios; Gr. ἀΐδιος, ΑΙΔΙΟΣ) Lexicon entry: ἀΐδιος [ᾱῐδ], ον, also η, ον, Orph.H.10.21, al., (ἀεί):—everlasting, eternalh.Hom. 29.3, Hes.Sc.310; freq. in Prose; ἡ ἀ. οὐσία eternity; ἀ. στρατηγία, ἀρχή, βασιλεία, perpetual; ἀ. βασιλεῖςἐς ἀΐδιον for everad infinitum, Arist.PA 640a6. (L&S p. 36, left column, edited for simplicity.)

Aieigenetis - See Aeiyænǽtis.

Aieiyænǽtis - See Aeiyænǽtis.

Amartía - (Gr. ἁμαρτία, ΑΜΑΡΤΙΑ) Amartía is a transgression against a God, the Gods, or nature.
- Lexicon entry: ἁμαρ-τία, a failurefaulterror of judgment2. in Philosophy and Religion, guiltsin. (L&S p. 77, right column, as a sub-heading under ἁμαρτημα, edited for simplicity.

Amphithalís - (amphithales; Gr. ἀμφιθαλής, ΑΜΦΙΘΑΛΗΣ. Adjective.) We see this adjective particularly referring to children participating in religious festivals, an amphithalís-boy both of whose parents are alive, signifying a child of good fortune. Such boys were used at the Pyanǽpsia (Pyanepsia; Gr. Πυανέψια) and other festivals to carry the Eiræsióhni(Eiresione; Gr. Εἰρεσιώνη), a decorated branch of olive having religious significance, to the temple. The word can apply to anything or anyone who is abundant, such as Gods or fortunate men.
- Lexicon entry: ἀμφιθᾰλήςές, (θαλεῖν) lit. blooming on both sides, of children who have both parents alive2. flourishing on all sides: metaph., all-abounding, of Gods; of a man. II. of things, complete. (L&S p. 91, right column, within the entries beginning with ἀμφιθάλασσος, edited for simplicity.)

mvrosía - (ambrosia; Gr. ἀμβροσία, ΑΜΒΡΟΣΙΑ) - Amvrosía is the food of the Gods, the food that doves bring to Zefs (Zeus; Gr. Ζεύς) from the west; nǽktar (nectar; Gr. νέκταρ) is their drink. 2. Amvrosía is the anointing oil of the Gods which will even preserve dead men from decay. 3. Amvrosía is the food of the horses of the Gods.

Lexicon entry: ἀμβροσία, Ion. -ιη, immortality, rare in general sense; usu. elixir of life, as used by Gods for food; as perfume; as unguent; as pasture for horses; coupled with νέκταρ, the two distinguished as food and drink (later reversed, . being drunk). 2. in religious rites, mixture of water, oil, and various fruits3. Medic., name for antidote; also of an external emollient. 4. ambroseAmbrosia maritimab. Corinthian, = κρίνον. c. = ἀείζωον μέγα. d. vine whose grapes were eaten. B. The Amvrosía is a festival of Diónysos. (L&S p. 79, left column, edited for simplicity.)

Ámvrotos - (Ambrotos; Gr. Ἄμβροτος, ΑΜΒΡΟΤΟΣ. Etym. from Ἀμβροσία.) Ámvrotos is an (poetical) adjective meaning immortal (Orphic Hymn 30.7 Diónysos ἄμβροτε δαῖμον); Ámvrotos can also be used as an epithet with the same meaning.
- Lexicon entry: ἄμβροτοςον, also ηον:— poet. Adj. immortaldivine, of persons as well as things, θεὸς ἄIl.20.358, Od.24.445. 2. epith. of all belonging to the Gods:—also Pythag., = five. (L&S p. 79, right column, edited fpr simplicity.)

Ánax - (Gr. Ἄναξ, ΑΝΑΞ) King, lord, master.
- Lexicon entry: ἄναξ [], ἄνακτος (cf. Ἄνακες), , rarely fem. ὦ ἄνα for ἄνασσα: (ϝάναξ):—lordmaster1. of the Gods, esp. Apollo; of Zeus, Hom. only in voc.; esp. of the Dioscuri, cf. ἌνακεςἌνακοι; of all the Gods, πάντων ἀνάκτων . . κοινοβωμίαν.—The irreg. voc. ἄνα (q. v.) is never addressed save to Gods; ὦναξ is freq. in Trag. and Com. II. of the Homeric heroes, esp. of Agamemnon, as general-in-chief:—also as a title of rank, e.g. of Teiresias, Od.11.144, 151.

Aner - See Anír.

Ángælos - (angelos; Gr. ἄγγελος, ΑΓΓΕΛΟΣ) Lexicon entry: ἄγγελοςmessengerenvoy2. generally, one that announces or tells, e.g. of birds of augury, of a poet, of a beacon; of the nightingale. 3. angel4. in later philos., semi-divine being: also in mystical and magical writings. II. title of Artemis at Syracuse. (L&S p. 7, right column, edited for simplicity.)

Angkhíthæos - (angchitheos; Gr. ἀγχίθεος, ΑΓΧΙΘΕΟΣ) Angkhíthæos means near the Gods, i.e. akin to them, godlike, Od.5.35: as Subst., Demigod, IG3.947, Luc.Syr.D.31. (L&S p. 16, right column, within the entries beginning with ἀγχιθάλασσος.)

Animism is the belief that everything, animate and inanimate, has a soul or a spiritual essence.

Anír - (aner; Gr. ἀνήρ, ΑΝΗΡ) Lexicon entry: ἀνήρ, , ἀνδρός, ἀνδρί, ἄνδρα, voc. ἄνερ: pl. ἄνδρες, -δρῶν, -δράσι [], -δρας: Aeol. dat. pl. ἄνδρεσι :—man, opp. woman (ἄνθρωπος being man as opp. to beast). II. man, opp. Gods. III. man, opp. youth, unless the context determines the meaning. (L&S p. 138, left column, edited for simplicity.)

Anthrohpodaimohn - (Anthropodaemon; Gr. Ἀνθρωποδαίμων, ΑΝΘΡΩΠΟΔΑΙΜΩΝ) The Anthrohpodaimohn is a soul who was previously mortal, but which has been deified
- Lexicon entry: ἀνθρωπο-δαίμων, ονος, ὁ, ἡ, man-God, i.e. deified man. (L&S p. 141, right column, within the entries beginning ἀνθρωποβορέω, starting from the left column.)

Aphtharsía - (Aphtharsia; Gr. Ἀφθαρσία, ΑΦΘΑΡΣΙΑ. Noun.) Lexicon entry: ἀφθαρσία, , incorruption, immortality. II. integrity, sincerity. (L&S p. 289, left column, edited for simplicity.)

Áphthartos - (Aphthartus; Gr. Ἄφθαρτος, ΑΦΘΑΡΤΟΣ. Adjective.) Lexicon entry: ἄφθαρτος, ον, uncorrupted, undecaying. II. incorruptible. 2. eternal. (L&S p. 289, left column, within the entries beginning with ἀφθαρσία, edited for simplicity.)

Archetypal polytheism is the belief that Gods represent psychological archetypes, an idea associated with the German theorist of psychology, Carl Gustav Jung.

thæos - (atheos; Gr. ἄθεος, ΑΘΕΟΣ. Etymology: α [no] +  Θεός [God]without Goddenying the Gods, esp. those recognized by the state. 2. generally, godlessungodly3. abandoned by the Gods. (L&S p. 31, right column, abbreviated for simplicity.)

Athæótis - (atheotes or atheism; Gr. ἀθεότης, ΑΘΕΟΤΗΣGodlessness. II. atheism. 2. neglect of the Gods of the state. (L&S p. 31, right column, edited for simplicity.In antiquity, the Christians were thought of as atheists, because they did not recognize all the Gods.

Athánatos - (Gr. Ἀθάνατος, ΑΘΑΝΑΤΟΣ) The Gods are 

Athánatosi.e.Deathless or ImmortalWhile our souls and those of all mortal beings are also immortal, we are subject to the cycle of births and deaths, a cycle which is involuntary; therefore we are called vrotós (brotos; Gr. βροτός), mortal, because our bodies die. We are not free, but are chained to the procession of lives and deaths. But the Gods have transcended the birth and death of the body; they are free, and are thus called Athánatosdeathless.

Atheism is the belief that no Gods exist at all. Atheism may be compared to agnosticism; where agnosticism is an unresolved state, atheism is a conviction.

Autotheism is a belief in the possibility of self-deification or divinization. Orphism, Buddhism, Hinduism, and even certain beliefs of (mostly Eastern Orthodox) Christianity (apotheosis) all speak of forms of autotheism.

Axióthæos - (axiotheos; Gr. ξιόθεος, ΑΞΙΟΘΕΟΣ) One who is axióthæos is worthy of God. (L&S p. 171, left column, within the entries beginning from the previous page.

Brotos - See Vrotós.

Daimohn(daemon; Gr. δαίμων, ΔΑΙΜΩΝ. Plural is δαίμονες.Daimohn is a neutral term which can be used to refer to a God or the soul of any being when separated from its mortal body. Please visit this page: Daimohn.
Deisidaimonía - (deisidaemonia; Gr. δεισιδαιμονία, ΔΕΙΣΙΔΑΙΜΟΝΙΑ) Deisidaimonía is (Lexicon entry): fear of the Godsreligious feeling2. in a bad sense, superstition. (L&S p. p. 375, within the entries beginning with δεισιδαιμονέω, edited for simplicity.)

DeismDeism is the belief that the existence of God is self-evident, and that this gnosis is available to anyone, independent of texts, and that this divine being created the world. Deists usually believe that God does not intervene in human affairs. Deism was very popular amongst intellectuals on both sides of the Atlantic during the Enlightenment, the period from the life of Francis Bacon (1562–1626) through the 1800s. Many of the founding fathers of the United States espoused Deist views; some of these, who either were Deists or were heavily influenced by Deism, are Thomas Jefferson, Benjamin Franklin, James Madison, and Thomas Paine.

Dualism is the belief that all of reality can be defined as two-natured, such as good-evil, mind-matter, etc. Dualism is an idea which has been applied to theism, but it can be used as a tool to classify various systems.

Epibaterion - See Æpivatírion.

Epiphaneia - See Æpipháneia.

Epopter - See Æpoptir.

Hard-polytheism is the belief in many Gods who are distinct and cognizant, sentient entities, and that these Gods are not simply manifestations of one God or archetypes or manifestations of natural phenomena that have men anthropomorphized.

Henopolytheism is the belief and worship of one pantheon of deities while not denying the existence of other pantheons.

enotheism is the belief in one God while not denying the existence of others.

Hero - 

Please visit this page: Heroes in Hellenismos.

Heroön - See Iróön.

Imíthæos - (Hemitheos; Gr. Ἡμίθεος, ΗΜΙΘΕΟΣ) Imíthæos is a Demigod. II. Pythagorean name for five. (L&S p. 772, left column, within the entries beginning ἡμιαμϕόριον from the previous page, edited for simplicity.) Please visit this page: Heroes in Hellenismos.

Írohs - (Hero; Gr. Ἥρως, ΗΡΩΣ: Írohs; usually Ἥρῳ, poet. dat. sg. of ρως: ρω, gen. and acc. of same. The plural is Íroæs; Gr. ἭρωεςPlease visit this page: Heroes in Hellenismos.

Iróön - (Heroön; Gr. Ἡρῷον, ΗΡΩΟΝ) The Iróön is a shrine of an Írohs (Hero; Gr. Ἥρως), a demi-God.

Isóthæos - (isotheos; Gr. ίσόθεος, ΙΣΟΘΕΟΣ) Isóthæos means equal to the Godsgodlike, of heroes. (L&S p. 837, right column at the very bottom of the page, within the entries beginning ἰσοθάνατος.) Please visit this page: Heroes in Hellenismos.

Kallikǽras - (calliceras; Gr. καλλικέρας, ΚΑΛΛΙΚΕΡΑΣ. Noun. Etym. κάλλος "beauty" + κέρας "horn.") Any God, without exception, may be called Kallikǽras, of beautiful horns, for all the Gods have a glorious effusion of Aithír flowing on either side of their heads, which, to us, look something like horns.

Katáthæos - (catatheos; Gr. κατάθεος, ΚΑΤΑΘΕΟΣ) Katáthæos means godly. (L&S)

Kouros - (Gr. Κοῦρος, ΚΟΥΡΟΣ) A Kouros is a deified youth who died a valiant death. Please visit this page: Kouros.

Lýsiï Thæí - (Lysioi Theoi; Gr. Λύσιοι Θεοί, ΛΥΣΙΟΙ ΘΕΟΙ. Pronounced: LEE-see-ee thay-EE) The Lýsiï Thæí are Gods of Deliverance.

"ἀλλ᾽, ὦ φίλε, φήσει λογιζόμενος, αἱ τελεταὶ αὖ μέγα δύνανται καὶ οἱ Λύσιοι Θεοί, ὡς αἱ μέγισται πόλεις λέγουσι καὶ οἱ θεῶν παῖδες ποιηταὶ καὶ προφῆται τῶν θεῶν γενόμενοι, οἳ ταῦτα οὕτως ἔχειν μηνύουσιν."

"Yes, my friend, will be the reflection, but there are Mysteries and Atoning Deities, and these have great power. That is what mighty cities declare; and the children of the Gods, who were their poets and prophets, bear a like testimony."

(Plátohn Πολιτεία [The Republic] 366a, trans. Benjamin Jowett, 1892. We are using the 1937 Random House [New York NY USA] edition entitled The Dialogues of Plato Vol. One where this quotation may be found on p. 629.)

Mákar - (Gr. μάκαρ, ΜΑΚΑΡ. Adj. masc. & fem. nom. sing.Mákar means blessed and is an adjective as well as a noun. Mákar is a major epithet for any God; it is used frequently in the epics of Ómiros (Homer; Gr. Ὅμηρος).
Lexicon entry: μάκαρ [v. infr.], ᾰρος, , also μάκαρςμάκαρ as fem. μάκαιρα :— blessed, happy, prop. epith. of the Gods, as opp. mortal men, μάκαρες the Blessed Onesμ. ὀλίζονες lesser Gods—In this sense always in pl., exc. in addressing single Gods; μάκαιρα, of Persephone. II. of men, blest, fortunate; esp. wealthy. III. esp. μάκαρες, οἱ, the blessed deadμακάρων νῆσοι the Islands of the BlestIV. Sup. μακάρτατος; μακάρων μακάρτατε, of Zeus. (L&S p. 1073, right column, edited for simplicity.) Cf. Mákaræs.

Mákaræs - (makares; Gr. μάκαρες, ΜΑΚΑΡΕΣ. Noun.) Mákaræs means blessed, happy; this word is a major epithet of the Gods; mákaræs is the plural of mákar. You will frequently see in the epics of Ómiros (Homer; Gr. Ὅμηρος), Μάκαρες Θεοὶ, the Blessed Gods. Cf. Mákar.

Makariótis - (makariotes; Gr. μακαριότης, ΜΑΚΑΡΙΟΤΗΣ. Noun.) Makariótis is the basic characteristic of the Gods, that state of blessedness, happiness, and bliss2. Makariótis is the blessed joy achieved by Kouros (Gr. Κοῦρος) through valiant death.

Mnisíthæos - (mnesitheos; Gr. μνησίθεος, ΜΝΗΣΙΘΕΟΣ) Mnisíthæos is remembering God. (L&S)

Monism is the belief that all phenomena are manifestations of a single principle. Although there are many manifestations of monism, the later forms of Platonism are good examples of it, philosophies such as Neoplatonism with its emphasis on the One.

Monotheism is the belief in and worship of only one God. Judaism, Christianity, and Islam are all monotheistic religions. Exclusivistic monotheism denies the existence of any other God but the one which the adherent professes belief in and calls all others false.

Mortós - (Gr. μορτός, ΜΟΡΤΟΣ = βροτός) Lexicon entry: μορτόςήόνβροτός (q. v.), mortal. (L&S p. 1147, left column, edited for simplicity.) Cf. Thnitós and Vrotós.

Ouranídai - (Gr. Ούρανίδαι, ΟΥΡΑΝΙΔΑΙ) The Ouranídai are progeny of Ouranós (Uranus; Gr. Οὐρανός) and Yi (Ge or Earth; Gr. Γῆ).

Ouraníohnæs – (Uraniones; Gr. Οὐρανίωνες, ΟΥΡΑΝΙΩΝΕΣ) Lexicon entry: Οὐρᾰνίωνεςοἱ, the Heavenly Ones, Godsθεοὶ ΟὐIl.1.570, etc.; simply Οὐ. 5.373, Hes.Th.461, 919, 929; also the Titans, as children of UranosIl.5.898: fem., θεαὶ Οὐρανιῶναι IG14.1389i5. (L&S)

Panentheism is the belief that God interpenetrates all of the Kózmos (Cosmos; Gr. Κόσμος), yet he transcends it.

Pan-polytheism is the belief in eclectic syncretism between all pantheons of deities.

Pántheion - (Gr. πάνθειον, ΡΑΝΘΕΙΟΝ A Pántheion is a temple or place consecrated to all Gods. (L&S)

Pántheios - (pantheios; Gr. πάνθειος, ΠΑΝΘΕΙΟΣ) Pántheios means of or common to all Gods. (L&S)

Pantheism is the belief that the universe and all phenomena is the manifestation of God.

Philǽnthæos - (philentheos; Gr. φιλένθεος, ΦΙΛΕΝΘΕΟΣ) Philǽnthæos is to be filled with divine influence. (L&S)

Philóthæos - (philotheos; Gr. φιλόθεος, ΦΙΛΟΘΕΟΣ) Philóthæos is loving Godpious. (L&S)

Philothæótis - (philotheotes; Gr. φιλοθεότης, ΦΙΛΟΘΕΟΤΗΣ) Philothæótis is the love of God. (L&S)

Polýthæos - (polytheos; Gr. πολύθεος, ΠΟΛΥΘΕΟΣ) of or belonging to many GodsII. believing in many GodsIII. consisting of many Gods. (L&S)

Sæmnós - (semnos; Gr. σεμνός, ΣΕΜΝΟΣ. Adjective. Fem. = σεμνή. Neuter = σεμνό.) Lexicon entry: σεμνός, ή, όν, (σέβομαιrevered, august, holy: I. prop. of Gods, e.g. Demeter; Hecate; Thetis; Apollo; Poseidon; Pallas Athena; at Athens the Erinyes were specially the σεμναὶ θεαί; or simply Σεμναί; τὸ σ. ὄνομα their name; σ. βάθρον the threshold of their temple; σ. τέλη their rites. 2. of things divine. II. of human or half-human beings, reverend, august. 2. of human things, august, stately, majestic. 3. metaph. III. in bad sense, proud, haughty. 2. in contempt or irony, solemn, pompous.
IV. Adv. -νῶς. (L&S p. 1591,left column, edited for simplicity.)

Semnos - See Sæmnós.

Single-pantheon polytheism is the belief in one pantheon of deities to the exclusion of others. Single-pantheon polytheism may be contrasted to syncretism which see the deities of other pantheons as equivalent to those of one's own pantheon, but having different names.

Soft-polytheism is a belief in many Gods, but these deities are in reality divine concepts, archetypes, or simply manifestations or aspects of one over-arching God.

Syncretism, Religious - Religious syncretism tries to see the similarities between different religions and combining them, incorporating and merging deities from one system into another or even equating foreign deities with deities of one's parent religion.

Sýstasis - (sustasis; Gr. σύστασις, ΣΥΣΤΑΣΙΣ) Lexicon entry: σύστᾰσις, εως, , (συνίστημιbringing together, introduction, recommendation; care, guardianship. 2. communication between a man and a God. (L&S p. 1734, right column, first two definitions only, edited for simplicity.)

Thæá - (Thea; Gr. Θεά, ΘΕΑ; pronounced thay-AH') Thæá is a Goddess (singular); it is the feminine of Thæós (Gr. Θεός). The plural of Thæá is Thǽainai (Gr. Θέαιναι). See Thæí.


- (thaeaenae; Gr. Θέαιναι, ΘΕΑΙΝΑΙ; pronounced THAY'-ay-nay


means Goddesses (plural).

Thæí - (Theoi; Gr. Θεοί, ΘΕΟΙ; pronounced: thay-EE, [not THEE-oy]) Thæí is the Greek word meaning Gods or the Gods. Thæí refers to all the Gods, whether thought of as masculine or feminine. Thæí is the plural of Thæós.

Thæíkolos - See Thæokólos.

Thæíos - (theios; Gr. θεῖος, ΘΕΙΟΣ) Thæíos means godlike or divinebelonging or sacred to a God. (L&S p. 788, left column.)

Thæodikía - (theodicy; Gr. θεοδικία, ΘΕΟΔΙΚΙΑ. Etymology: Θεός [God] + Δίικη [Justice], thus, "the justice of God.") Thæodikía is an explanation of why evil exists in a Kózmos in which Gods are sovereign.

Thæodósios - (theodosius; Gr. θεοδόσιος, ΘΕΟΔΟΣΙΟΣ. Adjective.) Lexicon entry: θεοδόσιος, ον, given by God(L&S p. 790, left column, within the entries beginning with θεοδέγμων, edited for simplicity.) 
- The man's name Thæodósios is viewed by some as a polluted name, unsuitable for those who love the Gods, much as the swastika is viewed as a polluted symbol; this is because the most famous individual with this name was the Christian Roman emperor Theodosius I, who persecuted the ancient religions, closed the temples, and extinguished the Fire of Vesta at Rome.

Thæodromǽoh - (theodromeo; Gr. θεοδρομέω, ΘΕΟΔΡΟΜΕΩ) Lexicon entry: θεοδρομέωwalk in God's ways. (L&S p. 790, left column, within the entries beginning with θεοδέγμων, edited for simplicity.) 

Thæoeidís - (theoeides; Gr. θεοειδής, ΘΕΟΕΙΔΗΣ) Thæoeidís means godlike. 

Thæogonía (Theogony; Gr. Θεογονία, ΘΕΟΓΟΝΙΑ. Θεοί "Gods" + γέννα "birth.") Thæogonía is a story telling the genealogy or birth of the Gods.
- Lexicon entry: θεογονία, Ion. -ιη, genealogy of the Gods, title of Hesiod's poem. II. generation or birth of Gods. (L&S p. 790, left column, edited for simplicity.)

Thæógonos - (Theogonos; Gr. θεόγονος, ΘΕΟΓΟΝΟΣ) Lexicon entry: θεόγονος, ον, born of God, divine. (L&S p. 790, left column, within the entries beginning with Θεογονία, edited for simplicity.)

Thǽoh - (theo; Gr. θέω, ΘΕΩ) Thǽoh is a Greek word which means to run. Etymologically, according to Plátohn (Plato; Gr. Πλάτων), thǽoh is related to all of the following words which refer to divinity: Thæá, Thæós, Thæí, etc. The Thæí (Gods) are like Ílios (Helios, the Sun; Gr. Ἥλιος) who "runs his course." The mystical meaning of the word is that a Thæós (God) or Thæá (Goddess) is a Divine Horse, the progressed soul who quickly runs to or accomplishes his goal

"I therefore conjecture as follows: - It appears to me that the most ancient of the Greeks, or the first inhabitants of Greece, considered those only as Gods, which are esteemed such at present by many of the Barbarians; I mean, the sun and the moon, the earth, the stars and the heavens. As they therefore perceived all these running round in a perpetual course, from this nature of running they called them Gods (ed. Θεοὺς, Θέοντας); but afterwards, understanding that there were others besides these, they called all of them by the same name..." (Plátohn Κρατύλος 397c-d; translated by Thomas Taylor as found in The Works of Plato V, Thomas Taylor Series XIII, Prometheus Trust [Somerset UK], p. 477.)

Thǽoh also means, in ancient Greek, to shine or glow, for the Gods are beings of great light and enlightenment, illuminating everything they touch and consider.
- Lexicon entry: θέω — runII. of other kinds of motion, as, 1. of birds. 2. of things, run3. metaph. III. of things not actually in motion. (L&S p. 796, right column, edited for simplicity.)
- Lexicon entry: θέω (B), shine, gleam(L&S p. 796, right column, edited for simplicity.)
- Lexicon entry: θεῶ, for θεάου, imper. of θεάομαι, behold(L&S p. 796, right column.)


- (

theokolos; Gr. 
Θεοκόλος, ΘΕΟΚΟΛΟΣ = θεήκολος) A Thæokólos 

is a servant of a God, i.e. a priest. In our tradition, anyone who officiates (i.e. reads hymns) at ritual is a priest or priestess but once the ritual is concluded, they are no longer a priest/priestess.

Thæológos - (theologos; Gr. θεολόγος, ΘΕΟΛΟΓΟΣ. Plural is θεολόγοι.) Lexicon entry: θεολόγος, (λέγωone who discourses of the Gods, of poets such as Hesiod and Orpheus; of cosmologists (like the Orphics); of diviners and prophets. 2. theologian. (L&S p. 790, right column, within the entries beginning with θεολογεῖον, edited for simplicity.)

Thæoloyía - (theologia; Gr. θεολογία, ΘΕΟΛΟΓΙΑ) Lexicon entry: θεολογία, science of things divine; title of an Orphic work, Dam.Pr.124: in pl., Arist.Mete.353a35. II. oration in praise of a God2. incantation, invocation of a God. (L&S p. 790, right column, within the entries beginning with θεολογεῖον, edited for simplicity.)

Thæopháneia - (Theophania; Gr. θεοφανεια  ΘΕΟΦΑΝΕΙΑThæopháneia is the appearance of a God to a mortalThæopháneia rarely occurs, even in the lives of the greatest of men. If a God does deem it necessary to appear to a mortal, it is highly unusual that this would occur in the waking state; such an appearance will usually appear in the state between dreaming and waking, or in a dream itself. The contents of such dreams, if genuine, are always important and they must be interpreted.

Thæós - (Theos; Gr. Θεός, ΘΕΟΣ; pronounced: thay-OHS. Plural is Θεοί.) [= Latin Divus] Thæós is a God. Thæós is the singular, masculine word; Thæí is plural.

Thæósdotos - (theosdotos; Gr. θεόσδοτος, ΘΕΟΣΔΟΤΟΣ) Lexicon entry: θεόσδοτοςον, poet. and later Prose for θεόδοτοςgiven by the Gods. (L&S, edited for simplicity.)

Thæosǽveia - (theosebeia; Gr. θεοσέβεια, ΘΕΟΣΕΒΕΙΑ) Lexicon entry: θεοσέβειαservice or fear of God,religiousness. (L&S, edited for simplicity.)

Thæosævís - (theosebes; Gr. θεοσεβής, ΘΕΟΣΕΒΗΣ) Lexicon entry: θεοσεβήςέςfearing Godreligious. (L&S, edited for simplicity.)

Thæosophía - (theosophia; Gr. θεοσοφία, ΘΕΟΣΟΦΙΑ) Lexicon entry: θεοσοφίαknowledge of things divine. (L&S, edited for simplicity.)

Thæspidäís - (thespidaës; Gr. θεσπιδαής, ΘΕΣΠΙΔΑΗΣ. Adj.) Lexicon entry: θεσπῐδᾰής, ές, (δαίω A) kindled by a God, θ. πῦρ portentous fire, Il.12.177, 441, Od. 4.418, etc. (Ep. word.) (L&S)

Theiódomos - (Gr. θειόδομος, ΘΕΙΟΔΟΜΟΣTheiódomos means built by Gods. (L&S p. 787, right column, within the entries beginning with θειογενής.) Cf. Theiopayís

Theiopayís - (theiopages; Gr. θειοπαγής, ΘΕΙΟΠΑΓΗΣ) Theiopayís means made by the Gods. (L&S p. 787, right column) Cf. Theiódomos.

Theism - Theism is the belief in Gods or a God.

Thnitós - (thenitos; Gr. θνητός, ΘΝΗΤΟΣ) Lexicon entry: θνητόςήόν, also όςόν: Dor. θνᾱτός (v. infr.): Aeol.θνᾶτος:—liable to deathmortal, opp. ἀθάνατος, freq. in Hom.. 2. of things, befitting mortalshuman. (L&S p. 802, right column, edited for simplicity.) Cf. Mortós and Vrotós.

Titán - (Gr. Τιτάν. Plural is Titánæs or Titans; Gr. Τιτᾶνες) Please visit this page: Titans-Titánæs-Τιτᾶνες.

Titánæs - (Titans; Gr. Τιτᾶνες) Titánæs is the plural of Titán. Please visit this page: Titans-Titánæs-Τιτᾶνες.

Vrotós - (brotos; Gr. βροτός, ΒΡΟΤΟΣ, masc. singular. βροτή is fem. singular. βροτοί is masc. plural; βροταί is fem. plural. μορτός  = μορτός.Vrotós is mortal man, subject to the death of the body and palingænæsía (palingenesia; Gr. παλιγγενεσία), the procession of rebirths. Cf. Athánatos.
- Lexicon entry: βροτός, , poet. Noun, mortal man, opp. ἀθάνατος or θεόςII. of the dead (ed. = μορτός) (L&S p. 331, left column, edited for simplicity.)
Cf. Mortós and Thnitós.

Záthæos - (zatheos; Gr. ζάθεος, ΖΑΘΕΟΣ) Záthæos means very divinesacredof places favoured by the Gods. (L&S p. 752, right column)

Zoöyænís - (zoögenes; Gr. ζῳογενής, ΖΩΙΟΓΕΝΗΣ. Adjective.) Lexicon entry: ζῳογενής, ές, of animate kind, mortal, opp. ἀειγενής. (L&S p. 759, right column, edited for simplicity.)

The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς).

PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as 

, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.

The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

Pronunciation of Ancient Greek            


Transliteration of Ancient Greek            


PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information

DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of by the external sources from which they were obtained.

Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by of the contents or views of any external sources from which they were obtained.

For more information:

For answers to many questions: Hellenismos FAQ

© 2010 by  All Rights Reserved.

HOME            GLOSSARY            RESOURCE             ART           LOGOS            CONTACT